post priorom antiquissimus Oratio ad Ordinandos Episcopos Oremus dilectissimi c. ut supra Benedictio Episcoporum Adesto supplicationibus nostris omnipotens Deus quod humilitatis nostrae gerendum est ministerio virtutis tuae impleatur effectu Alia Propitiare Domine supplicationibus nostris inclinato super hunc famulum tuum cornu gratiae Sacerdotalis c. Consecratio Deus honorum omnium c. ut supra ...... coelestis unguenti flore sanctifica Hîc mittatur Chrisma super Caput ejus Hoc Domine copiosè c. ut supra Incipit Ordinatio Episcopi MS. Ecclesiae Rotomagensis scriptus circa ann 900. in pro Angliâ Episcopum qui Ordinandus est duo Episcopi per manus de Secretario antequam Evangelium legatur deducant ante Altare eo inibi prosternato ab Archiepiscopo inchoetur Letania quâ finitâ eo erecto ponatur Evangelium super scapulas ejus has dicant Episcopi super eum orationes Oremus dilectissimi c. ut supra Alia Adesto Domine c. ut supra Alia Propitiare Domine c. ut supra Solus vero Archiepiscopus hanc dicat Consecrationem caeteris astantibus duobus Episcopis Evangelium super ipsum qui Ordinandus est tenentibus Deus honorum omnium c. ut supra rore sanctifica Hîc mittatur Chrisma c. Item alia super Episcopum Pater sancte c. ut per te in summum ad quod assumitur Sacerdotium Consecretur c ...... Consecratio manuum Episcopi oleo sancto Chrismate Hîc mittatur Oleum super caput ejus Vngatur Consecretur caput tuum in coelesti benedictione in Ordinem Pontificalem In nomine Patris c. MS. in Monast S. Germani in Suburb Paris scrip ante ann 950. Finita Letaniâ duo Episcopi tenentes librum Evangelii super scapulas Archiepiscopus benedicat eum Adesto Domine c. ut sup Alia Propitiare Domino c. ut sup Consecratio ab Archiepiscopo solo dicenda Deus honorum omnium c. MS. in Bibliotheca Canonic Regular S. Victoris in Suburb Paris circa ann 1100. Duo Episcopi ponant teneant textum Evangelii apertum super caput ejus D. Metropolitanus infundens Benedictionem super eum dicat lentâ voce Oremus dilectissimi c. Sequitur Benedictio Propitiare Domine c. Prefatio Deus honorum omnium c. ut supra Acts of Parliament 25. H. 8.20 IF the person be elected to the office of an Archbishop the King shall by his Letters Patents signifie the said election to one Archbishop and two other Bishops or else to four Bishops to be assigned by the King requiring and commanding him or them to confirm the said election and to invest and Consecrate the said person so elected to the office and dignity that he is elected unto and to give and use to him such Pall and all other Benedictions and Ceremonies and things requisite for the same And every person being hereafter elected invested and Consecrated to the dignity or office of any Archbishop or Bishop according to the tenor of this Act shall and may be authorized and installed c. and shall and may do and execute in every thing and things touching the same as any Archbishop or Bishop of this Realme without offending the prerogative Royal of the Crown and the Laws and Customs of this Realm might at any time heretofore do 5. 6. Edw. 6. 1. An Act for the Uniformity of Common Prayer and Administration of the Sacraments WHereas there hath béen a godly order set forth by authority of Parliament for Common Prayer and Administration of the Sacraments c. the King hath by the authority of the Lords and Commons in this Parliament assembled caused the aforesaid order of Common Service entituled The Book of Common Prayer to be explained and made perfect and by the aforesaid authority hath annexed and joyned it so explained and perfected to this present Statute adding also a form and manner of making and Consecrating of Archbishops Bishops Priests and Deacons to be of like force authority and value as the same like foresaid Book of Common Prayer was before c. If any shall wittingly hear and be present at any other manner or form of Common Prayer of administration of Sacraments of making Ministers in the Churches or of any other Rites contained in the Book annexed to this Act then is mentioned and set forth in the said Book c. 1. Eliz. 2. That there shall be Uniformity of Prayer and Administration of Sacraments WHereas at the death of our late Sovereign Lord King Edw. 6. there remained one uniform order of Common Service and Prayer and of the administration of Sacraments Rites and Ceremonies in the Church of England which was set forth in one Book intituled The Book of Common Prayer and Administration of Sacraments and other Rites and Ceremonies in the Church of England authorized by Act of Parliament holden in the 5. and 6. years of our said late Sovereigne intituled An Act for the Uniformity of Common Prayer and Administration of the Sacraments the which was repealed by Act of Parliament in the first year of the Reign of our late Sovereign Queen Mary to the great decay of the due honour of God and discomfort to the Professors of the truth of Christs Religion Be it therefore enacted c. that the said Estatute of Repeal and every thing therein contained onely concerning the said Book and the Service Administration of the Sacraments Rites and Ceremonies contained or appointed in or by the said Book shall be void and of none effect And that the said Book with the order of Service and of the Administration of Sacraments Rites and Ceremonies with the alterations and additions therein added and appointed by the Estatute shall stand and be in full force c. 8. Eliz. 1. All Acts made by any person since 1. Eliz. for the Consecrating Investing c. of any Archbishop or Bishop shall be good FOrasmuch as divers questions by overmuch boldness of speech and talk amongst many of the common sort of people hath lately grown upon the making and Consecrating of Archbishops and Bishops within this Realm whether the same were and be duly and orderly done according to the Law or not which is much tending to the slander of all the state of the Clergy being one of the greatest States of this Realm Therefore for the avoiding of such slanderous spéech and to the end that every man that is willing to know the truth may plainly understand that the same evil speech and talk is not grounded upon any just matter or cause It is thought convenient hereby partly to touch such authorities as do allow and approve the making and Consecrating of the same Archbishops and Bishops to be duly and orderly done according to the Lawes of this Realme and thereupon further to provide for the
more surety thereof as hereafter shall be expressed First it is very well known to all degrées of this Realm that the late King of most famous memory K. Henry 8. as well by all the Clergy then of this Realm in their several Convocations as also by all the Lords Spiritual and Temporal and Commons in divers of his Parliaments was justly and rightfully recognized and knowledged to have the supream Power Iurisdiction Order Rule and Authority over all the State Ecclesiastical of the same and the same power jurisdiction and authority did use accordingly And that also the said late King in the Five and twentieth year of his Reign did by authority of Parliament amongst other things set forth a certain Order of the manner and form how Archbishops and Bishops should be elected and made as by the same more plainly appears And that also the late King of worthy memory King Edward the Sixth did lawfully succeed his Father in the Imperial Crown of this Realm and did justly possess and enjoy all the same power jurisdiction and authority before mentioned as a thing to him descended with the said Imperial Crown and so used the same during his life And that also the said King Edw. 6. in his time by authority of Parliament caused a godly Book intituled The Book of Common Prayer and Administration of Sacraments and other Rites and Ceremonies in the Church of England to be made and set forth not onely for one Vniform Order of Service Common Prayer and Administration of the Sacraments to be used within this Realm and other his Dominions but also did adde and put to the same Book a very good and godly Order of the manner and form how Archbishops Bishops Priests Deacons and Ministers should from time to time be Consecrated made and Ordered within this Realm and other his Dominions as by the same Book more plainly may and will appear And although in the time of the said late Queen Mary as well the said Act and Statute made in the five and twentieth year of the Reign of the said late King Hen. 8. as also the several Acts and Statutes made in the 2 3 4 5 and 6. years of the Reign of the said late King Edward for the authorizing and allowing the said Book of Common Prayer and other the premises amongst divers other Acts and Statutes touching the said supream authority were repealed yet nevertheless at the Parliament holden at Westminster in the first year of the Reigne of our Sovereign Lady the Queens Majesty that now is by one other Act and Statute there made all such Iurisdictions Priviledges Superiorities and Preeminences Spiritual and Ecclesiastical as by any Spiritual or Ecclesiastical power or authority hath heretofore been or may lawfully be used over the Ecclesiastical State of this Realme and the Order Reformaxion and Correction of the same is fully and absolutely by the authority of the same Parliament united and annexed to the Imperial Crown of this Realm and by the same Act and Statute there is also given to the Queens Highness her heirs and successors Kings and Queens of this Realm full power and authority by Letters Patents under the Great Seal of England from time to time to assigne name and authorize such person or persons as she or they shall think meet and convenient to exercise use occupy and execute under her Highness all manner of Iurisdictions Priviledges Preeminences and Authorities in any wise touching or concerning any Spiritual or Ecclesiastical Power or Iurisdiction within this Realm or any other her Dominions or Countries And also by the same Act and Statute the said Act made in the Five and twentieth year of the said late King Hen. 8. for the order and form of the electing and making of the said Archbishops and Bishops together with divers other Statutes touching the Iurisdiction over the State Ecclesiastical is revived and made in full force and effect as by the same Act and Statute plainly appeareth And that also by another Act and Statute made in the said Parliament in the first year of the Reign of our said Sovereign Queen intituled An Act for the Uniformity of Common Prayer and Service in the Church the said Book of Common Prayer and the Administration of Sacraments and other the said Orders Rites and Ceremonies before mentioned and all things therein contained with certain Additions therein newly added and appointed by the said Statute is fully stablished and authorized to be used in all places within this Realm and all other the Quéens Majesties Dominions and Countries as by the same Act among other things more plainly appeareth Whereupon our said Sovereign Lady the Quéens most excellent Majesty being most justly and lawfully invested and having in her Majesties order and disposition all the said Iurisdictions Power and Authorities over the State Ecclesiastical and Temporal as well in cases Ecclesiastical as Temporal within this Realm and other her Majesties Dominions and Countreys hath by her Supream Authority at divers times sithence the beginning of her Majesties Reign caused divers grave and well learned men to be duly Elected Made and Consecrated Archbishops and Bishops of divers Archbishopricks and Bishopricks within this Realm and other her Majesties Dominions and Countreys according to such Order and Form and with such Ceremonies in and about their Consecration as were allowed and set forth by the said Acts Statutes and Orders annexed to the said Book of Common-Prayer before mentioned And further for the avoiding of all ambiguities and questions that might be objected against the lawful Confirmations Investing and Consecrating of the said Archbishops and Bishops her Highness in her Letters Patents under the great Seal of England directed to any Archbishop Bishop or others for the Confirming Investing and Consecrating of any person elected to the Office or Dignity of any Archbishop or Bishop hath not onely used such words and sentences as were accustomed to be used by the said late King Henry and K. Edw. her Majesties Father and Brother in their like Letters Patents made for such causes but also hath used and put in her Majesties said Letters Patents divers other general words and sentences whereby her Highness by her Supream Power and Authority hath dispensed with all causes or doubts of any imperfection or disability that can or may in any wise be obiected against the same as by her Majesties said Letters Patents remaining of Record more plainly will appear So that to all those that will well consider of the effect and true intent of the said Laws and Statutes and of the Supream and absolute authority of the Queens Highness and which she by her Majesties said Letters Patents hath used and put in ure in and about the making and Consecrating of the said Archbishops and Bishops it is and may be very evident that no cause of scruple ambiguity or doubt can or may justly be objected against the said Elections Confirmations or Consecrations or any other material thing meet to
Erastus Senior Scholastically Demonstrating this Conclusion that admitting their Lambeth Records for true those called BISHOPS here in England are no Bishops either in Order or Jurisdiction or so much as Legal Wherein is answered to all that hath been said in Vindication of them by Mr. MASON in his Vindiciae Ecclesiae Anglicanae Doctor HEYLIN in his Ecclesia Restaurata or Doctor BRAMHALL then called Bishop of DERRY now Primate of ARMAGH in his last Book Intituled The Consecration and Succession of Protestant Bishops Justified With an Appendix containing Extracts out of ancient Rituals Greek and Latine for the Form of Ordaining Bishops And Copies of the Acts of Parliament quoted in the third Part. Printed in the Year 1662. To the Reader THe intent of this Treatise is onely of my Charity to my Friends and Countreymen of the Protestant Profession to shew them this great Defect in their Church the want of Bishops thereby to invite them into ours which even by the confession of her adversaries wants them not And the intent of this Preface is onely to note to them the greatness of this defect in their Church from the hideous Consequences of it For if theirs be no Bishops either in Order or Jurisdiction as this discourse undertakes to demonstrate this will follow First that theirs being no Bishops Ordine they cannot validly Ordain either Bishop Priest or Deacon and so they have none of these Orders in their Church nor have had since the death of those that were Ordained by our Bishops Secondly that theirs being no Bishops Jurisdictione or Pastors of Cathedral Churches they cannot validly Institute a Pastor to any Parochial Church for none but a Pastor can Institute a Pastor and so they have no Pastors in their Church nor have had since the outing of the Catholique Bishops Parsons and Vicars in the beginning of Queen Elizabeths Reign Thirdly that theirs is no true Church or Member of the Catholique for want of Pastors it being an essential part of the Catholique Church Fourthly that Salvation cannot be had in their Church because no Member of the Catholique out of which no Salvation Fifthly that the beleif they have of the Scriptures Trinity Incarnation Death and Merits of Christ and other Mysteries of Christian Religion is no Divine or Supernatural but Moral or Humane Faith onely which cannot avail to eternal Salvation because they believe them finally or in the last resolution of their Faith into the witness or proponent of Gods Word to them upon the testimony of preachers having no mission from God Sixthly that the hope they have of remission of Sins of obtaining Eternal Beatitude by the merits of Christ and of other Evangelical promises is no Divine but Moral or Natural Hope onely which hath no efficacy to an eternal recompence because it cannot be Diviner then the Faith is upon which it is and must be grounded and theirs is but Humane Faith Seventhly that their Ministers having no power because no Priests to remit Sins every time they receive the Communion since they committed Mortal Sin they eat and drink it unworthily and consequently 1 Cor. 11.29 to their owne Damnation because they presume to eat and drink of that which they believe to be the Body and Blood of Christ Catechism in the Book of Common-Prayer which is verily and truly received of the faithful with a Soul foul and abominable to God with Mortal Sin as it must needs be because since Christ Instituted the Word of Priestly Absolution for the ordinary means of giving that grace viz. when he said to his Apostles S. John 20.22 whose Sins you remit they are remitted no Mortal Sin committed after Baptism can be remitted but by that means at least in voto which cannot be supposed in a wilful Protestant which means theirs being no Priests they cannot have in their Church And for the same reason at their Death they go away with all the Sins upon their Soul that ever they committed Eighthly that their Ministers having no power because no Priests to Consecrate Christs Body and Blood they live and dye without ever once offering to God that Sacrifice which is the principal and most necessary Act of Divine Worship under the New Testament the oblation of the Body and Blood of Christ in remembrance of his death and without ever once partaking of that Flesh and Blood of his S. John 6.54 of which he said Except ye eat and drink of it ye shall have no life in you Lastly that every time any of their Bishops presume to Ordain Confirm Excommunicate Institute a Parson or Vicar or exercise other Act of the Episcopal Office or any of their Ministers to Preach Baptize Celebrate publick Divine Service Consecrate the Eucharist take Confessions give Absolution or exercise other Act of Priestly Function so often do they commit the hainous Sin of Sacriledge in which the people are involved with them so often as they do communicate with them in or cooperate to those Sacrilegious Presumptions The Contents Chap. 1. PRoving the first part of the Conclusion the Protestant Bishops are no Bishops ORDINE and urging the first Reason the invalidity of the Form whereby they were Ordained page 1 Chap. 2. Replying to Doctor Bramhall's Answer 5 Chap. 3. Answering Doctor Bramhall's Allegations for their Form and in this Chapter his first Allegation from Christs example 9 Chap. 4. Answering his second Argument from the Romane Form 10 Chap. 5. Answering his third Argument from Cardinal Pool's Dispensation 13 Chap. 6. Vrging the second Reason invalidity of the Minister 21 Chap. 7. Replying to Doctor Bramhall's Answers 24 Chap. 8. Proving the second part of the Conclusion that they are no Bishops OFFICIO viz. For want of Jurisdiction in the Consecrators and urging the first Reason want of the Patriarch's consent 30 Chap. 9. Vrging the second reason their having no Jurisdicton but from the King and bringing the first proof of it from their own acts and confessions 34 Chap. 10. Bringing the second Proof from other publick Acts. 38 Chap. 11. Bringing the third Proof from the Consecration of Matthew Parker 39 Chap. 12. Replying to Doctor Heylins Answer 45 Chap. 13. Proving the third part of the Conclusion that they are no legal Bishops and urging the first Reason because the Act of H. 8. for the Roman Form is still in force 49 Chap. 14. Vrging the second Reason because the Act of Edw. 6. for the Book of Ordination being repealed by Queen Mary is not yet revived and proving the first part of the reason that it was not revived afore 8. Eliz. 50 Chap. 15. Replying to Doctor Bramhall's Answer 52 Chap. 16. Noting Doctor Heylin's varying from himself and falsifying the Act of 8. Eliz. 58 Chap. 17. Confirming the Argument by the proceedings in Bonners Case and urging the first inference for the opinion of the Judges 60 Chap. 18. Refuting the shifts used by Mr. Mason and Doctor Heylin to evade this inference 63
Chap. 19. Vrging the second inference for the opinion of the Parliament 67 Chap. 20. Refuting the shifts devised to evade this inference 72 Chap. 21. Proving the second part of the reason that it was not revived then 76 The first Chapter Proving the first part of the Conclusion the Protestant Bishops are no Bishops ORDINE and urging the first Reason the invalidity of the form whereby they were Ordained THere is a Bishop Ordine and there is a Bishop Officio Jurisdictione or simpliciter A Bishop Ordine I call him whose Ordination was essentially valid and so imprinted the Episcopall Character As ex gr if one should be Ordained in due matter and form by one or more Bishops having no Jurisdiction or should be Ordained without a Title or should be Consecrated Bishop of some See and afterward resign it or be deprived of it or degraded And Bishops in this sense are necessary to the Ordaining of Bishops Priests and Deacons and consequently to the interior essentiall form of the Church as it consists in a Hierarchy of Order A Bishop Officio I call him who was validly Confirmed and Consecrated Bishop or Archbishop and Pastour of that See or flock of Clergy and people whereof he is stiled as ex gr Canterbury London c. and continues actuall Bishop of it or of some other And Bishops in this sense are necessary to the Consecrating of Archishops and Bishops of Cathedrall or Metropoliticall Sees and to the Instituting of Pastors to Parochiall Churches and consequently to the exterior essential form of the Church as it consists in a Hierarchy of Jurisdiction The first part then of my Conclusion is that Protestant Bishops are no Bishops Ordine My reasons are two The first is because the Protestant form for Ordaining Bishops is essentially invalid For the essential form of Ordination is some fit words that is words fignifying the Order given Mr. Mason l. 2. c. 16. n. 6. So Protestants themselves Non verba quaelibet huic instituto for making a Priest and there is the same reason of a Bishop inservire poterunt sed quae ad Ordinis conferendi potestatem exprimendam sunt accomodata Dum per Apostolum Tit. 1.5 mandavit Christus ut crearentur Ministri mandavit implicitè ut inter Ordinandum verba adhiberentur idonea id est quae dati tum Ordinis potestatem complecterentur Istiusmodi autem verba quatenus datam potestatem denotant sunt illius ordinis forma essentialis And the reason is evident because Ordination being a Sacrament as Protestants themselves do * Id. l. ◠n. 8. D. Bramb p. 96. and must confess for else it is no argument of the parties having any authority from God more then another hath who is not Ordain'd that is a visible sign of an invisible grace or power given by it there must be some visible sign in it to signifie the power given for it cannot be a sign of what it signifies not and else the same Rite as ordains a man a Deacon would ordain him Priest and Bishop The essential matter then of Episcopal Ordination which is imposition of hands being a dumb sign and common to divers Orders as Bishops Priests Deacons and to divers other graces as Confirming curing the sick c. of necessity there must be some words joyn'd with it as its form to interpret it and determine it to the grace of Episcopal Order which no words can possibly do but such as signifie that Order either in the natural sense of the words as ex gr Be thou a Bishop or I ordain thee a Bishop c. or by the Institution of Christ as these words I baptize thee c. signifie the grace of regeneration because instituted by Christ to that end Now in the Protestant form there is no word signifying Episcopal Order in the natural sense of the words For this is their whole form Take the Holy Ghost and remember that thou stir up the grace of God which is in thee by Imposition of hands for God hath not given us the Spirit of fear but of power and love and soberness In which is nothing but what may be said to any Priest or Deacon at his Ordaining nay or to any childe at Confirming Nor is there any colour of ground to say that these words signifie it ex instituto Christi being there is no testimony in Scripture of such his institution nor did he ever use these words but once to his Apostles when he gave them power of remitting sins which is a power of Priestly Order onely nor do we finde that any of the Apostles ever used them De ordinat Sacr. par 2. and it appears by all the Rituals now extant set forth by Morinus that no Church Greek or Latine ever used these words for so much as any part of the Ceremony for ordaining a Bishop for 1200. years nor any of the Greek Churches yet to this day nor therefore doth the Roman Church which introduced them within these 400. years use them as essential form as shall be seen more anon The second Chapter Replying to Dr Bramhall's Answer TO the foregoing Objection he makes this Answer Pag. 222 Ans If these words be considered singly in a divided sense from the rest of the Office there is nothing in our form which doth distinctly and reciprocally express Episcopal power But if these words be considered conjoyntly in a compounded sense there is enough to express it distinctly 1. The party is presented to be made a Bishop 2. The Kings Letters Pattents are read requiring them to Consecrate him Bishop 3. He takes his Oath of Canonicall Obedience as Bishop elect 4. The Assembly is exhorted to pray for him before he be admitted to that Office that is of a Bishop 5. In the Letany he is prayed for as Bishop elect that he may have grace to discharge that Office of a Bishop 6. After the Letany he is prayed for as called to the Office of a Bishop 7. The Archbishop tells him he must examine him before he admit him to that administration whereunto he is called and after examination prayes for grace for him to use the authority committed to him as a prudent and faithfull Steward this Authority can be no other then Episcopal Authority nor this Stewardship any other thing then Episcopacy 8. Lastly after imposition of hands with those words Receive the Holy Ghost c. follows the tradition of the Bible into his hands with an exhortation to behave himself toward the flock as a Pastor All which implies Episcopall Authority Repl. This answer is either false or impertinent or a granting of the Argument For if his meaning be that there are no words in their essential form that express it this is a granting of the argument which proceeded onely upon their essential form the other expressions of it in the rest of the office signifying nothing to the purpose because not sacramentall For the conjunction of these
words with those other being not formal which is impossible betwixt words sacramentall as these are and not sacramentall as all the other are but onely materiall or locall because contained within the same Office their signifying of it can contribute or cooperate nothing to make these signifie it one whit the more then they would do taken singly by themselves And so if these taken singly by themselves do not signifie it as he confesses they do not then taken singly by themselves they give it not because they give no more then they signifie and if taken singly by themselves they give it not then none is given because none of the other can give any To make this more plain Suppose all the other expressions had been as they are and the words of their essential form had been onely these Be thou an Officer in the Church or take authority to some administration or God make thee an honest man or some such like mentioning no power of Order in certain will he say they would be valid to make a Bishop by reason of their conjunction with the other expressions I suppose he will not because these signifie no power given of a Bishop And if those would not no more will these for the same reason If his meaning be that there are other words in the Office which express it as intended desired prayed for or supposed to be given by imposition of hands and those words Receive the Holy Ghost c. this is impertinent because the argument proceeded onely upon the not expressing it as given If his meaning be that though these words do not yet they are joyn'd with other words which express it as given this is false because none of those other expressions by him named do express it as given or intended to be given by any of themselves but onely by the imposition of hands and the words joyn'd with it For in the seventh which immediately precedes Imposition of hands the Archbishop tells the party he must examine him before he admit him to that administration and after that onely prayer is made for grace that he may discharge the Office meaning after it should be committed to him as he ought And in the eighth which immediately follows the words of Ordination he is onely exhorted to behave him self as a good Pastor If his meaning be that these words do in some part express it as given and the other in some other part so as betwixt them they make up an expression of it as given this is also false because these express it not at all and none of the other express it as given So take his answer in what sense you will it is no answer to the Objection The third Chapter Answering Dr. Bramhalls Allegations for their Form and in this Chapter his first Allegation from Christs example TO prop up his Answer which he saw needed it he addes to it three Arguments for the validity of their Form but very weak ones all as will appear by the Answers 1. Arg. You may except against Christs own form of Ordaining his Apostles if you will but if that be a sufficient form ours is Ans This supposes that he ordained them Bishops by these words Receive the Holy Ghost which is a false supposition For he ordained them not Bishops by these or any other Sacramental words nay 't is most probable he made not one of them a Bishop but Saint Peter and him he made by those words Pasce oves meas The fourth Chapter Answering his second Argument from the Romane Forme 2. Arg. THe Form used at the same time when hands are imposed is the same both in our Form and yours Receive the Holy Ghost And so as much in our Form to express Episcopal power as in yours and if yours be valid ours is Ans If by the same time he mean the same time Physical or Physicè loquendo I deny his Consequence therefore as much in our Form as yours because their entire essential Form is used at the same time when hands are imposed which ours is not as we shall see anon If by the same time he mean the same time Moral or Moraliter loquendo that is continued without any moral interruption his Antecedent is a mistake For our Form is not those words alone Accipe Spiritum Sanctum nay perhaps they are no part of our essential Form for the reason given supra Cap. 1. but those that are immediately joyned with them to wit the Prayer Propitiare Domine c anciently called the Benediction Conc. Car. 4. Ordo Roman which hath been our Form ever since Saint Peters time and for the substance of it is the same with that which is used over all the Easterne Churches and which anciently until within these four hundred years our Church used at the same Physical time when hands were imposed onely in latter ages for the greater solemnity of the Ceremony and fuller signification of the grace of this Sacrament the giving of the Holy Ghost she hath interposed those words Accipe Spiritum Sanctum and perhaps by way of Prayer onely and appointed them and them alone to be pronounced at the same time when hands are imposed and to be pronounced by all the Bishops assisting and then one of the Bishops onely as the ancient Law and Custom was to pronounce the words of Ordination viz. Propitiare Domine supplicationibus nostris Vno super cum fundente Benedictionem Conc. Carth. 4. inclinato super hunc famulum tuum cornu gratiae Sacerdotalis bene ✚ dictionis tuae in eum infunde virtutem Per c. Anon after which follows the other Prayer anciently called Consecratio Episcopi to wit Deus honorum omnium c. tribuas ei Cathedram Episcopalem ad regendam Ecclesiam c. and after that the anointing his head with holy Chrisme with these words Vngatur Consecretur Caput tuum Benedictione coelesti in Ordine Pontificali In nomine Patris c. After which he is called Episcopus and Consecratus till then not but Electus or Consecrandus onely So all these pertain to the integrity of our Form and are morally which is sufficient to the unity of a moral compositum as a Sacrament is joyn'd with the Imposition of hands and in these you see is expressed Sacerdotal Episcopal and Pontifical grace or Order And so there is more in our Form to express Episcopal power then in theirs The fifth Chapter Answering his third Argument from Cardinal Pool's Dispensation 3. Arg. KIng Edward the sixth his Form of Ordination was judged valid in Queen Maries dayes by all the Catholique Bishops in Parliament 1. and 2. Phil. and Mar. 8. by Cardinal Pool then Apostolique Legat in England and by the Pope himself Paul the fourth This he proves by three Mediums The first Medium The Parliament proposed to the Cardinal this Article that all Institutions to Benefices might be confirmed And the Cardinal did
confirm them and the Pope ratified it Now Institutions could not be confirmed except Ordinations were nor they unless they were essentially valid Ergo they supposed them valid Ans Either he argues upon the Institutions of such as had been Ordained by the new Form and were returned to Catholique unity and so had been re-ordained or of such as had not been re-ordained If the former I deny his Consequence for their Institutions might be confirmed without confirming their Ordinations If of the latter I deny his Antecedent for the Parliament proposed not nor did the Cardinal promise to confirm their Institutions there being no Beneficed men then in the land that had been Ordained by the new form but what were re-ordained in Queen Maries time And though it be sufficient for me being the Respondent to say it onely till he prove what he boldly faith that none of those Ordained by King Edwards form were in Queen Maries time compelled to be re-ordained yet for more satisfaction to the Reader I shall give some Reasons of my saying viz. because 1. In the first Parliament of Queen Mary which began on the 5. of Octob. 1553. and ended on the 6. of Decemb. following which was a twelve moneth afore this Act all Consecrations which had been made according to the Ordinal of Edward the sixth were declared saith Doctor Heylin to be null and void Eccles Restaur par 2. fol. 38. And if Consecrations surely much more Ordinations their Form for Ordaining Priests being much more questionable then that for Bishops 2. In the beginning of March following the Bishops procured from the Queen an Injunction to all the Ordinaries in the Realm to execute certain Articles recommended whereof the fifteenth was this Touching such persons as were heretofore promoted to any Orders after the new sort and fashion of Orders Mr. Fox Act. and Mon. par 2. fol. 1464. considering they were not Ordained in very deed the Bishop of the Diocess finding otherwise sufficiency and ability in those men may supply that thing which they wanted and then according to his discretion admit them to Minister Upon which Master Fox makes this note In Indice Ministers revolting to Popery must with their new Religion have new Orders And these Articles we may be sure were quickly and strictly put in execution by the Bishops and so Master Fox saith Par. 2. fol. 1289. all such Beneficed men which either were married or would constantly adhere to their profession were removed Hist of Q. Mary and others placed in their rooms and Doctor Goodwin Omnes cujuscunque conditionis Ecclesiastici qui vel uxores repudiare nollent vel Pontificiam doctrinam postea tueri defendere non promitterent sacerdotiis hujusmodi unde ob Pontificiam doctrinam pertinaciter defensam exturbatus quisquam fuisset indiscriminatim universi exacti sunt And Doctor Heylin For want of Canonical Ordination on the one side and under colour of uncanonical marriage on the other we shall finde such a general remove amongst the Bishops and Clergy as is not any where to be parallel'd in so short a time The second Medium The Parliament in that Article propounded to the Cardinal that all Ecclesiastical promotions might be confirmed Now under promotions Ecclesiastical were comprehended holy Orders Ans Under Ecclesiastical promotions were not comprehended holy Orders but onely promotions of like nature as Institutions to Benefices for so runs the Article Institutions to Benefices and other promotions Ecclesiastical that is promotions giving Jurisdiction Office or Dignity in the Church as Deans Prebends Chancellours Archdeacons c. The third Medium The Cardinal promised to receive in their Orders all who had obtained Orders without any other exception or condition but this that they were return'd to Catholique Vnity Neither was there ever any one of them who were then returned compelled to be re-ordained This doth clearly destroy all the pretensions of the Romanists against the validity of our Orders Ans This is triumphing afore the victory For first that any of them that were returned to Catholique unity would presume to exercise any function of a Priest or Deacon by vertue of Order received by the new Form is not imaginable considering how all the Catholique Bishops at that time counted those Ordinations null so as there was no need to compel any of them to re-ordination Secondly the Cardinal did not promise to receive in their Orders all who had obtained Orders simpliciter as he alledges it but onely all who had obtained Orders essentially valid for else they were no Orders but Canonically invalid because received from them who had no authority to Ordain but what they pretended from the King as Supream head of the Church of England for so are the Cardinals words Omnes personas quae aliquas impetratioones dispensationes gratias indulta tam Ordines quam Beneficia Ecclesiastica seu alias spirituales materias praetensa authoritate Supremitatis Ecclesiae Anglicanae licet nulliter de facto obtinuerint And that this was his meaning and the utmost of it is manifest from divers other clauses in the Dispensation As 1. That in the preamble he describes the things he was desired and did intend to dispense with to be things done perniciosissimo schismate vigente per authoritatem Parliamenti quae licet ex sacrorum Canonum institutis irrita declarari possent yet he might de Apostolicâ benignitate eorum firmitati providere 2. That for his motive to dispence with those things he names the necessity of it to the publick peace and quiet of the whole Realm Quae si ad alium statum quam in quo nunc sunt revocarentur publica pax quies universi Regni turbaretur maxima confusio oriretur which was true of Ordinations Canonically null because all or well nigh all in the land were so but not of Ordinations made by the new Form for that had been legally established by Parliament and the Parliament took care for no other Institutions of Benefices and other promotions Ecclesiastical and dispensations made according to the Form of the Act of Parliament but in the last year of Edward the sixth in which there had not been many Ordinations and those few as had been Ordained by it and were become Catholiques as the Parliament and Cardinal provided for no other had been afore this re-ordained so as no disturbance of the Realm could be feared from the not confirming those Ordinations 3. That he promised to receive them in their Orders though obtained nulliter de facto which could not be possibly meant of Orders essentially null because he well knew no power upon earth could confirm them but onely of Canonical nullity 4. That he put this condition or qualification upon them as should have benefit by the Dispensation modò ad cor reversae Ecclesiae Catholicae unitati restitutae fuerint which may have place in Ordinations Canonically null but not in
till they can shew their form so Instituted which they can never do the case is nothing like and so this is no answer 3. Ans In our Form Priestly power is sufficiently expressed First RECEIVE THE HOLY GHOST that is the grace of the Holy Ghost to exercise and discharge the Office of Priesthood to which thou hast been now presented and accepted c. Rep. Had all these been the words of their Form we should never have questioned the validity of it But none of them belongs to it but those first Receive the Holy Ghost the rest are but his Gloss which I doubt not but the Ordainer meant but the intention of the Minister is not sufficient to give this grace without words signifying it which these do not Ans Secondly in these words WHOSE SINS THOV REMITTEST c. that is not onely by Priestly absolution but by preaching baptizing administring the holy Eucharist which is a means to apply the all-sufficient sacrifice of Christ for the remission of sins He who authorizes a man to accomplish a work doth authorize him to use all means which tend to the accomplishment thereof Rep. This answer hath the same fault with the former that it quotes his own Gloss for the Text and a much worse for in that it is like the Gloss was meant by the Ordainer but in this not it being a sense exploded by Protestants themselves as Puritanical Nor is it congruous to the words for the remitting sins here spoken of must be the act of the Priest himself whose sins THOV remittest whereas the remitting sins by preaching or any other of those wayes by him named except Absolution is not the act of the Priest but of God alone and the Priest doth onely apply the means whereby God doth it And for that Rule he who authorizes c. it holds onely in means necessary to the end which the administring of the Eucharist is not to the remitting of sins for regularly they are and ought to be remitted afore by the Sacrament of Penance and if Christ had pleased he might have given that power of remitting sins to a Deacon or Lay-man Ans Thirdly this Priestly power to Consecrate is contained in those words BE THOV A FAITHFVL DISPENSER OF THE WORD AND SACRAMENTS And afterwards when the Bishop delivers the Bible into his hands Have thou authority to preach the Word and administer the Sacraments Rep. It is contained in neither of them For 1. The former Be thou a faithful dispenser c. give no power but onely admonish and exhort to a faithful discharge of the Office And the latter Have thou authority c. give no power of Order but Jurisdiction onely as their own men interpret them In superioribus data est potestas Ordinis Mr. Mason l. 5. c. 14. n. 14. in his Jurisdictio vel facultas per quam potestas Ordinis ad usum reducitur seu loci duntaxat in quo potestas illa exercenda est designatio and as would have been evident by the words themselves had he set them down intirely and not by halves Have thou authority to preach c. in this Congregation where thou shalt be so appointed 2. Had they been absolute and imperative Have thou authority to preach and dispense Sacraments they would not have signified power of Order but Jurisdiction onely nor any greater Jurisdiction then a Deacon is capable of And his answer to this that the Priest doth dispense this Sacrament by way of Office a Deacon onely as his Minister is 1. false for if a Deacon be Beneficed and have a faculty from the Bishop in the interim till be a Priest to preach and dispense Sacraments he hath authority to dispense this Sacrament ex Officio and not as Minister to any Priest 2. Impertinent for the dispensing it ex Officio doth not formally signifie or necessarily include power to Consecrate it at least not as given by those words which give the power to dispense it for regularly he must first be made a Priest and afterward a dispenser of it or Pastour If he say that under this word dispense the Ordainer meant power not onely to administer the Eucharist but to Consecrate it I believe he did but as I have often said the intention of the Minister is not sufficient to give power of Order and the highest power of Order as this is to Consecrate the Eucharist without words signifying it And this shall serve for the first part of my Conclusion that they are no Bishops Ordine or valid Bishops The eighth Chapter Proving the second part of the Conclusion that they are no Bishops OFFICIO viz. For want of Jurisdiction in the Consecrators and urging the first reason want of the Patriarch's consent THe second part of my Conclusion is that they are no Bishops Officio Jurisdictione or simpliciter My reason is because they that Confirmed or Consecrated them had no Jurisdiction to either of those acts The Consequence they had no Jurisdiction therefore could not validly Confirm c. is good because the Confirming of one elected to a Bishoprick that is the ratifying of his election to it which if the party were Consecrated afore is that which makes him instantly Bishop of it and if he were not is that which makes him instantly Bishop or Lord elect of it and puts him in proxima potentiâ to be Consecrated Bishop of it is plainly an act of Jurisdiction and therefore cannot be exercised validly but by one having Jurisdiction to it 2. The Consecrating of a Bishop as it hath two effects in the party Consecrated one the creating him a Bishop Ordine another the creating him Bishop of such a See as ex gr Canterbury London c. so it requires in the Consecraters two powers one to create him a Bishop Ordine and so it is an act purely of the Key of Order another to create him Bishop of that See that is governing Pastour to that Flock of Clergy and People with authority to Institute Pastours hold Courts make Decrees determine Causes inflict or release Censures Ecclesiastical over or among them and so it is plainly an act of the Key of Jurisdiction because giving Jurisdiction onely and so cannot be validly exercised but by one having authority to exercise it The Antecedent they had no Jurisdiction is proved by two Mediums The first is because they had no authority from the Pope who alone could give it them For none can give Pastoral Jurisdiction but a Pastour nor Jurisdiction over such a flock but the Pastour to that flock because none can give a Jurisdiction which he hath not And hence even among themselves no Bishop in the land can validly Institute a Pastour to any Parochial Church but the Bishop of the Diocess or by Commission from him or his Superiour Nor can any number of Bishops validly Confirm or Consecrate the Bishop of any Diocess but the Metropolitane of the Province or some person authorized by him or